Përkthimi i kuptimeve të Kuranit Fisnik - Përkthimi anglisht - Dr. Valid Bulejhish El-Amri - Në proces.
Āl-‘Imrān
الٓمٓ
[518] These disjointed letters are meant as a challenge to those who argue with the Prophet (ﷺ) and the Believers regarding the Truthfulness of the Message, as they highlight the Qur’an’s inimitable nature (cf. 2: 1).
ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلۡحَيُّ ٱلۡقَيُّومُ
[519] Cf. 2: 255. The Prophet (ﷺ) said: “Allah’s Greatest Names are found in these two ayas: “Your God is one God. There is no god but him — ar-Raḥmān (the Most Beneficent), ar-Raḥīm (the Most Merciful)” (2: 163) and: “The beginning of Āl ʿImrān: “Alif. Lām, Mīm. Allah, there is no god but Him, al-Ḥayy (the Ever-Living), al-Qayyūm (the All-Sufficient)””. (al-Tirmidhī: 3478)
نَزَّلَ عَلَيۡكَ ٱلۡكِتَٰبَ بِٱلۡحَقِّ مُصَدِّقٗا لِّمَا بَيۡنَ يَدَيۡهِ وَأَنزَلَ ٱلتَّوۡرَىٰةَ وَٱلۡإِنجِيلَ
[520] The Qur’an.
[521] The difference between nazzala ‘sent down’ which is mentioned with regards to the Book of Prophet Muhammad (ﷺ) and anzala, also translated here as ‘sent down’, which is said with regards to the Torah and the Evangel, is that the first, nazzala signifies that the action took place in installments over a long period of time whilst the second, anzala, happened once and as a whole (cf. al-Ṭabarī).
[522] al-Injīl (Evangel; Gospel) is the Arabic name for the Book that was given to Jesus (عليه السلام). It is mentioned in the Qur’an as one of the Scriptures that were revealed by God; the others being: the Ṣuḥuf (Scrolls) of Abraham and Moses (87: 19), al-Zabūr - possibly the Psalms (4: 163, 17:55) - that were given to Prophet David, al-Tawrāt (the Torah), and the Qur’an itself, alternatively referred to as al-Kitāb, the Book. al-Injīl, in Islam, is not to be identified with the extant biblical ‘New Testament’; rather it is believed, as told in the Qur’an, to have been revealed to Prophet Jesus (عليه السلام) as a whole (cf. 5: 46). It is also believed to have either been lost or corrupted beyond recognition. Needless to say, the same goes for the Torah, to a great extent.
مِن قَبۡلُ هُدٗى لِّلنَّاسِ وَأَنزَلَ ٱلۡفُرۡقَانَۗ إِنَّ ٱلَّذِينَ كَفَرُواْ بِـَٔايَٰتِ ٱللَّهِ لَهُمۡ عَذَابٞ شَدِيدٞۗ وَٱللَّهُ عَزِيزٞ ذُو ٱنتِقَامٍ
[523] Ibn Taymiyyah says: “The word al-furqān signifies that which separates Truth from falsehood. To illustrate, take as example the Signs with which the Prophets were sent: Moses’ serpent, white hand and the splitting of the sea, etc. By extension, the Qur’an is a furqān because it is a great Sign of the Prophethood of Muhammad (ﷺ). It is also a furqān in that it sets apart Truth from falsehood, as mentioned in: “Glorified is He Who sent al-Furqān (the Distinguisher/Qur’an) to His servant”. (25:1) This is why a number of scholars opine that al-furqān here ˹Aya 3:4˺ is the Qur’an itself. The word al-furqān further means God’s victory to His Prophets and Believing servants and the vanquishing of their enemies, because, with this support, God separates His allies from His enemies: “...the day of furqān (the Battle of Uḥud) when the two parties met...” (8:41). (Ibn Taymiyyah, Majmūʿ al-Fatāwā, 27:227) al-Zamakhsharī (1:336), al-Samīn al-Ḥalabī (al-Durr al-Maṣūn, 3:22-23) and al-Qāsimī (2: 255) also opine that al-furqān is another epithet of the Qur’an used here to further highlight its high standing. The Qur’an is referred to as al-Furqān in this instance to set the scene for the confrontation that unfolds in this sura (cf. the ‘Key’ in the Introduction to this sura), and to underline the prevalence of Belief over Denial, which are set widely apart in and by the Qur’an.
[524] Revelations.
[525] Dhū intiqām (revenge, vengeance, retribution), is not an absolute Attribute or Name of Almighty God, but it is bound by limitation to certain instances of rebellion against the Almighty’s will (Ibn ʿUthaymīn). Hence why I have chosen here not to capitalize it as I always do with other Divine Names or Attributes.
إِنَّ ٱللَّهَ لَا يَخۡفَىٰ عَلَيۡهِ شَيۡءٞ فِي ٱلۡأَرۡضِ وَلَا فِي ٱلسَّمَآءِ
هُوَ ٱلَّذِي يُصَوِّرُكُمۡ فِي ٱلۡأَرۡحَامِ كَيۡفَ يَشَآءُۚ لَآ إِلَٰهَ إِلَّا هُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ
هُوَ ٱلَّذِيٓ أَنزَلَ عَلَيۡكَ ٱلۡكِتَٰبَ مِنۡهُ ءَايَٰتٞ مُّحۡكَمَٰتٌ هُنَّ أُمُّ ٱلۡكِتَٰبِ وَأُخَرُ مُتَشَٰبِهَٰتٞۖ فَأَمَّا ٱلَّذِينَ فِي قُلُوبِهِمۡ زَيۡغٞ فَيَتَّبِعُونَ مَا تَشَٰبَهَ مِنۡهُ ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ وَٱبۡتِغَآءَ تَأۡوِيلِهِۦۖ وَمَا يَعۡلَمُ تَأۡوِيلَهُۥٓ إِلَّا ٱللَّهُۗ وَٱلرَّٰسِخُونَ فِي ٱلۡعِلۡمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلّٞ مِّنۡ عِندِ رَبِّنَاۗ وَمَا يَذَّكَّرُ إِلَّآ أُوْلُواْ ٱلۡأَلۡبَٰبِ
[526] Ayas, Qur’anic verses.
[527] Muḥkamāt, lit. closely-knit. The meaning of all such Qur’anic ayas is distinct and clear, free from doubt and uncertainty. (Ibn Kathīr, al-Saʿdī)
[528] Umm al-Kitāb, lit. the Mother of the Book, i.e. the great majority of the Qur’an’s ayas and on which a true understanding of it is built. (Ibn Kathīr, al-Saʿdī)
[529] Mutashābihāt, lit. similar, and whereby the meaning of some Qur’anic ayas is unclear to some or most people. Interpretation of these, however, is known by referring to those ayas that are impregnable, muḥkamāt. Yet, as said in the aya itself, there still remain some whose meaning is only known by Allah.
[530] Ibn ʿAbbās (رضي الله عنهما) says: “The Qur’an has four aspects (awjuh): tafsīr (exegesis), which the learned know; al-ʿarabiyyah (the language) which ˹well-versed˺ Arabs understand; ḥalāl and ḥarām (permitted and forbidden things), of which no one is allowed to be ignorant of; and al-ta’wīl (interpretation), which only God knows”. (Muqātil, Tafsīr Muqātil Ibn Sulaymān, 1:27)
[531] People of true knowledge are lauded here with the worthy epithet “al-rāsikhūna fī al-ʿilm”, the well-grounded in knowledge. Unlike others, they know enough and are so humble as to say: “God knows best!”
رَبَّنَا لَا تُزِغۡ قُلُوبَنَا بَعۡدَ إِذۡ هَدَيۡتَنَا وَهَبۡ لَنَا مِن لَّدُنكَ رَحۡمَةًۚ إِنَّكَ أَنتَ ٱلۡوَهَّابُ
[532] Umm Salamah (i) said that: “The Prophet (ﷺ) used to pray most by saying: “O He Who changes hearts, make my heart firm in Your religion” (yā Muqallib al-qulūb, thabbit qalbī ʿalā dīnika). When she asked him the reason for this, he (ﷺ) replied, saying: “Umm Salamah, know that every human’s heart is between two Fingers of Allah’s. Whoever He wills, He makes steadfast, and Whoever He wills He causes to deviate”. (al-Tirmidhī: 3522)
رَبَّنَآ إِنَّكَ جَامِعُ ٱلنَّاسِ لِيَوۡمٖ لَّا رَيۡبَ فِيهِۚ إِنَّ ٱللَّهَ لَا يُخۡلِفُ ٱلۡمِيعَادَ
[533] The Day of Judgement.
